Seats som-topc-03 christology handout

3. CHRISTOLOGY (THE DOCTRINE OF JESUS CHRIST)
3.1. BCP STATEMENT OF FAITH
3.1.1. The Statement of Faith of the BCP has the following to say about Jesus
Christ: We believe in Jesus Christ, God’s only begotten Son, conceived by the Holy
Spirit. We believe in His virgin birth, sinless life, miracles, and teachings. We
believe in His substitutionary atoning death, bodily resurrection, ascension into
heaven, perpetual intercession for His people, and personal visible return to earth.
3.2. DEITY OF CHRIST (as the Second Person of the Trinity)
3.2.1. Pre-Existence of Christ. Technically the preexistence of Christ merely
states that He existed prior to the incarnation and does not state as such that He is
eternal. However, often the term is used to refer to the fact that He was God (hence
eternal) before He became man. This is not unimportant. If He is not preexistent,
then there is no Triunity, He is not God, and He is a liar, for He claimed
preexistence.
3.2.2. Proof of Deity of Christ
3.2.2.1. Triunity. A carefully developed doctrine of the Trinity will in
the process of its consideration be a proof of the Deity of Jesus Christ. If the Trinity
is eternal then the Second Person of the Trinity must also be eternal, and Christ is
that Second Person of the Trinity.
3.2.2.2. Creator. If Christ is the Creator then He obviously existed
before His incarnation through Mary.
3.2.2.2.1. Jo 1:3 — “Through him all things were made; without him
nothing was made that has been made.”
3.2.2.2.2. 1Co 8:6 — “… there is but one Lord, Jesus Christ, through
whom all things came and through whom we live.”
3.2.2.2.3. Colossians 1:16-17 — “For by him all things were created:
things in heaven and on earth, visible and invisible, whether thrones or powers or
rulers or authorities; all things were created by him and for him. He is before all
things, and in him all things hold together.”
3.2.2.2.4. He 1:2 — “… he has spoken to us by his Son … through
whom he made the universe.”

SEATS SOM-TOPC-03 – Christology page 61
3.2.2.3. Came from Heaven. The statements in Scripture concerning the
heavenly origin of Christ indicate His preexistence.
3.2.2.3.1. Jo 3:17 — “For God did not send his Son into the world to
condemn the world, but to save the world through him.”
3.2.2.3.2. Jo 3:31 — “The one who comes from above is above all; the
one who is from the earth belongs to the earth, and speaks as one from the earth.
The one who comes from heaven is above all.”
3.2.2.3.3. Jo 6:38 — “For I have come down from heaven not to do my
will but to do the will of him who sent me.”
3.2.2.4. His Titles. Remember what we said concerning the Names of
God. When you study the Titles that have been given Jesus you conclude that these
must refer to One who exists eternally.
3.2.2.4.1. Logos (lovgo") / Word
3.2.2.4.1.1. Jo 1:1,14 — “In the beginning was the Word, and
the Word was with God, and the Word was God …. The Word became flesh and
made his dwelling among us. We have seen his glory, the glory of the One and Only,
who came from the Father, full of grace and truth.”
3.2.2.4.1.2. There are at least four (4) concepts in the word
“logos” as John uses it:
• Re—making known the truth
• Intelligence—having the power of mind
• Order—speaking of design and purpose
• Incarnation—embodiment in a physical form
3.2.2.4.2. The Son of God
3.2.2.4.2.1. Ro 1:4 — “… and who through the Spirit of holiness
was declared with power to be the Son of God, by his resurrection from the dead:
Jesus Christ our Lord.”
3.2.2.4.2.2. This term as used in the New Testament looks at
the eternal relationship that Christ bears to God, The Father.
3.2.2.4.2.3. False Theories of Sonship. There are at least six (6)
false theories of Sonship that should be avoided.

3.2.2.4.2.3.1. Sonship by Incarnation says that Christ only
became a Son at incarnation. All previous references merely predict that fact that
He will be the Son. However, this implies that Sonship only relates to His
humanity, whereas it really looks at His relationship with the Father. That
relationship is eternal.
3.2.2.4.2.3.2. Sonship by Baptism says that Christ became a Son
at His baptism. However, He is called the Son of God many times before this event,
and there is nothing in the Baptism that would make Him a Son. God did not say,
“You have become my Son.” He said, “This is my Son.”
3.2.2.4.2.3.3. Sonship by Resurrection says that He became the
Son at His resurrection, however, Ro 1:4 says that the resurrection “declared Him to
be the Son of God,” not that it made Him the Son of God.
3.2.2.4.2.3.4. Sonship by Exaltation appeals to He 1:3ff in saying
that He became the Son after being exalted. However, He is called the Son many
times prior to His exultation.
3.2.2.4.2.3.5. Sonship by Title says that the term “Son” refers to
a Title that was given to Him, not a designation of what He is by nature. But this
denies the concept of “generation” and that is the point of the Scripture.
3.2.2.4.2.3.6. Sonship by Covenant Relationship claims that
when God made the covenant with humanity, He made Christ the “Son” at that
point, and that this will end at the eternal state. But “Sonship” refers to
relationship, not work.
3.2.2.4.2.4. The Biblical View of Sonship is that the Father
eternally generates the Son.
3.2.2.4.2.4.1. Ps 2:7 — “I will proclaim the decree of the LORD:
He said to me, “You are my Son; today I have become your Father.” “I will declare
the decree: the LORD hath said unto me, Thou art my Son; this day have I begotten
thee.” (2.7).
3.2.2.4.2.4.2. Note that Christ is here declared to be the “Son” in
the day of eternal decree—i.e. before the foundation of the world (see 3.7.2, above).
Further it is stated that He is begotten at the time of this eternal decree. This
passage is quoted three times in the New Testament:

3.2.2.4.2.4.2.1. Ac 13:33 — “he has fulfilled for us, their
children, by raising up Jesus. As it is written in the second Ps: ‘You are my Son;
today I have become your Father.’”
3.2.2.4.2.4.2.2. He 1:5 — “For to which of the angels did God
ever say, ‘You are my Son; today I have become your Father’? Or again, ‘I will be his
Father, and he will be my Son’”? (He 1.5).
3.2.2.4.2.4.2.3. He 5:5 — “So Christ also did not take upon
himself the glory of becoming a high priest. But God said to him, ‘You are my Son;
today I have become your Father.’”
3.2.2.4.2.4.2.4. Studied in context, they reveal the eternal
generation of the Son. It is a relationship, not a point of beginning.
3.2.2.4.3. The “First Born”
3.2.2.4.3.1. This term is used seven (7) times with reference to
Christ, and these seven usages reveal three (3) different views:
3.2.2.4.3.1.1. Before creation. He exists before all creation; hence
He must be eternally self-existent.
3.2.2.4.3.1.1.1. Colossians 1:15 — “He is … the firstborn over
all creation.”
3.2.2.4.3.1.2. Firstborn of Mary. Obviously this means the first
child born of Mary. Hence, it is here speaking of His incarnate person.
3.2.2.4.3.1.2.1. Mt 1:25 — “And knew her not till she had
brought forth her firstborn son: and he called his name JESUS.”
3.2.2.4.3.1.3. Firstborn by Resurrection. This refers to the fact
that He is the first to be resurrected out from among the dead.
3.2.2.4.3.1.3.1. Colossians 1:18 — “And he is the head of the
body, the church; he is the beginning and the firstborn from among the dead, so that
in everything he might have the supremacy.”
3.2.2.4.4. The “Only Begotten” / “One and Only”
3.2.2.4.4.1. This looks at a relationship with the Father that no
one else has.

3.2.2.4.4.1.1. Jo 1:14 — “The Word became flesh and made his
dwelling among us. We have seen his glory, the glory of the One and Only, who
came from the Father, full of grace and truth.”
3.2.2.4.5. Yahweh
3.2.2.4.5.1. The God who revealed Himself to Moses in the
burning bush (Ex 3) identified Himself as the great I AM (Ex 3:14). Compare that
with the discussion between Christ and the Pharisees in John 8 and particularly
His claim to the “I AM” (Jo 8:58). This supports the claim that Jesus Christ is equal
to the Yahweh of the Old Testament.
3.2.3. Angel of Yahweh. The appearances of the Angel of Yahweh in the Old
Testament must have been pre-incarnate appearances of the second person of the
Godhead. Consider the following:
3.2.3.1. He is God
3.2.3.1.1. Ge 16:7-14 — “The angel of the LORD found Hagar … and he
said, ‘Hagar, servant of Sarai, where have you come from, and where are you going?’
…. She gave this name to the LORD who spoke to her: ‘You are the God who sees
me….’”
3.2.3.1.2. Ex 3:2 — “There the angel of the LORD appeared to him in
flames of fire from within a bush. Moses saw that though the bush was on fire it did
not burn up.”
3.2.3.1.3. Ju 2:1-4 — “The angel of the LORD went up from Gilgal to
Bokim and said, "I brought you up out of Egypt and led you into the land that I
swore to give to your forefathers.”
3.2.3.2. He is distinct from God
3.2.3.2.1. Ge 24:7 — “The LORD, the God of heaven, who brought me
out of my father's household and my native land and who spoke to me and promised
me on oath, saying, ‘To your offspring I will give this land’ —he will send his angel
before you so that you can get a wife for my son from there.”
3.2.3.2.2. Zechariah 1:12-13 — “Then the angel of the LORD said,
"LORD Almighty, how long will you withhold mercy from Jerusalem and from the
towns of Judah, which you have been angry with these seventy years?" So the
LORD spoke kind and comforting words to the angel who talked with me.”

3.3. DEITY OF JESUS (as the Incarnate God)
3.3.1. Introduction. Above we noticed that the pre-incarnate Christ was God.
The question remains, was His deity diminished in any way by the incarnation? The
Bible says no.
3.3.2. Jesus Possessed the Attributes of God
3.3.2.1. Eternality
3.3.2.1.1. Jo 8:58 — “’I tell you the truth,’ Jesus answered, ‘before
Abraham was born, I am!’”
3.3.2.1.2. Jo 17:5 — “And now, Father, glorify me in your presence with
the glory I had with you before the world began.”
3.3.2.2. Omnipresence
3.3.2.2.1. Mt 18:20 — “For where two or three come together in my
name, there am I with them.”
3.3.2.2.2. Mt 28:20 — “… and teaching them to obey everything I have
commanded you. And surely I am with you always, to the very end of the age.”
3.3.2.3. Omniscience
3.3.2.3.1. Mt 16:21 — “From that time on Jesus began to explain to his
disciples that he must go to Jerusalem and suffer many things at the hands of the
elders, chief priests and teachers of the law, and that he must be killed and on the
third day be raised to life.”
3.3.2.3.2. Lk 6:8 — “But Jesus knew what they were thinking and said
to the man with the shrivelled hand, ‘Get up and stand in front of everyone.’ So he
got up and stood there.”
3.3.2.3.3. Jo 4:29 — “Come, see a man who told me everything I ever
did. Could this be the Christ?”
3.3.2.4. Omnipotence
3.3.2.4.1. Mt 28:20 — “… and teaching them to obey everything I have
commanded you. And surely I am with you always, to the very end of the age.”

3.3.2.4.2. Jo 11:38-44 — [the story of the raising of Lazarus from the
dead.]
3.3.3. Jesus Claimed to be God
3.3.3.1. Jo 8:58 — “‘I tell you the truth,’ Jesus answered, ‘before
Abraham was born, I am!’”
3.3.3.2. Jo 10:30 — “I and the Father are one.”
3.3.4. Jesus Had the Name and Titles of Deity
3.3.4.1. Son of God. The expression “son of …” when joined to another
noun was understood to imply the possession of the characteristics which were
inherent in the noun to which they were joined. For instance, when Jesus referred
to Judas as a “son of perdition,” they understood what He meant. Judas was
characterised by the same things that were true of perdition. When Jesus used the
term “Son of God,” the Jews clearly understood that he was claiming to possess the
same characteristics as God, hence claiming to be God. They rejected that claim,
and hence rejected His Person and Work.
3.3.4.1.1. Jo 10:36 — “what about the one whom the Father set apart
as his very own and sent into the world? Why then do you accuse me of blasphemy
because I said, ‘I am God's Son’?”
3.3.4.2. Lord
3.3.4.2.1. Lk 1:76 – (about John the Baptist) “And you, my child, will
be called a prophet of the Most High; for you will go on before the Lord to prepare
the way for him ….”
3.3.4.2.2. Mal 3:1 — “‘See, I will send my messenger, who will prepare
the way before me. Then suddenly the Lord you are seeking will come to his temple;
the messenger of the covenant, whom you desire, will come,’ says the LORD
Almighty.”
3.3.4.3. God
3.3.4.3.1. Jo 1:1 — “In the beginning was the Word, and the Word was
with God, and the Word was God.”
en arch hn oJ logov, kai o logov hn prov ton yeov, kai yeov hn o logov.

3.3.5. Jesus Did the Work of God. Christ claimed to do those things that are
reserved for God alone. Notice the following four (4) things that Christ claimed to
do, and which can only be true of God. Hence, He either did the work of God as He
claimed, or He was an impostor and a blasphemer, as the Jews accused Him of
being:
3.3.5.1. Forgave Sins
3.3.5.1.1. Mk 2:1-12 — “A few days later, when Jesus again entered
Capernaum, …. Some men came, bringing to him a paralytic …. they made an
opening in the roof above Jesus and … lowered the mat the paralysed man was
lying on …. Jesus … said to the paralytic, ‘Son, your sins are forgiven.’ Now some
teachers of the law were sitting there, thinking to themselves, ‘…. He's
blaspheming! Who can forgive sins but God alone?’ … Jesus … said to them, ‘….
Which is easier: to say to the paralytic, “Your sins are forgiven,” or to say, “Get up,
take your mat and walk”? But that you may know that the Son of Man has
authority on earth to forgive sins....’ He said to the paralytic, ‘I tell you, get up, take
your mat and go home.’ He got up, took his mat and walked out in full view of them
all …. and they praised God ….”
3.3.5.2. Gave Life
3.3.5.2.1. Jo 5:21 — “For just as the Father raises the dead and gives
them life, even so the Son gives life to whom he is pleased to give it.”
3.3.5.3. Raised the Dead
3.3.5.3.1. Jo 11:43 — “When he had said this, Jesus called in a loud
voice, ‘Lazarus, come out!’”
3.3.5.4. Judged
3.3.5.4.1. Jo 5:22,27 — “Moreover, the Father judges no-one, but has
entrusted all judgment to the Son …. And he has given him authority to judge
because he is the Son of Man.”
3.3.6. A Concluding Scripture
3.3.6.1. CP (Deity of Jesus) — Jo 8:58 — “’I tell you the truth,’
Jesus answered, ‘before Abraham was born, I am!’”
3.4. HUMANITY OF JESUS

3.4.1. While the deity of Christ is the normal aspect of His nature to be
attacked, it is important to note that to make a mistake in understanding the true
nature of His humanity also affects His nature and hence His work. Therefore,
consider:
3.4.1.1. Possessed Human Body
3.4.1.1.1. Lk 2:52 — “And Jesus grew in wisdom and stature, and in
favour with God and men.”
3.4.1.1.2. Jo 8:40 — “As it is, you are determined to kill me, a man who
has told you the truth that I heard from God. Abraham did not do such things.”
3.4.1.2. Had Human Soul and Spirit
3.4.1.2.1. Mt 26:38 — “Then he said to them, ‘My soul is overwhelmed
with sorrow to the point of death. Stay here and keep watch with me.’”
3.4.1.2.2. Lk 23:46 — “Jesus called out with a loud voice, ‘Father, into
your hands I commit my spirit.’ When he had said this, he breathed his last.”
3.4.1.3. Had limitations of sinless humanity
3.4.1.3.1. Got Hungry
3.4.1.3.1.1. Mt 4:2 — “After fasting for forty days and forty
nights, he was hungry.”
3.4.1.3.2. Got Thirsty
3.4.1.3.2.1. Jo 19:28 — “Later, knowing that all was now
completed, and so that the Scripture would be fulfilled, Jesus said, ‘I am thirsty.’”
3.4.1.3.3. Got Tired
3.4.1.3.3.1. Jo 4:6 — “Jacob's well was there, and Jesus, tired
as he was from the journey, sat down by the well. It was about the sixth hour.”
3.4.1.3.4. Got Tempted
3.4.1.3.4.1. Mk 1:13 — “… and he was in the desert for forty
days, being tempted by Satan.”

3.4.1.3.5. Had human body, soul, and spirit
3.4.1.3.5.1. Lk 2:52 — “And Jesus grew in wisdom and stature
….”
3.4.1.3.5.2. Mt 26:38 — “Then he said to them, ‘My soul is
overwhelmed with sorrow to the point of death. Stay here and keep watch with me.’”
3.4.1.3.5.3. Lk 23:46 — “Jesus called out with a loud voice,
‘Father, into your hands I commit my spirit.’ When he had said this, he breathed his
last”
3.5. CHRIST’S INCARNATION
3.5.1. Introduction
3.5.1.1. We have seen that Jesus was fully God and Fully man. So what
does this mean? How can we understand this “two natures in one person”?
3.5.2. Definition of Incarnation
3.5.2.1. DEF — “The incarnate Christ possessed full Deity and perfect
humanity united in one Person forever, without mixture, change, division or
separation.”
3.5.2.2. KAHULUGAN — “Si Kristo na nagkatawang-tao ay
nagtataglay ng ganap na pagka Diyos at tunay na pagkatao na nagsama sa isang
persona o katauhan, walang hanggan, walang pagkakahalo, walang pagbabago,
walang pagkabaha-bahagi o pagkahiwa-hiwalay.”
3.5.2.3.
3.5.3. History of the Doctrine
3.5.3.1. Erroneous Views (see Fig. 4.1, below, at may mga larawan sa
tabi). There are really six (6) ways in which you can make a mistake in
understanding the incarnation of Jesus Christ:
3.5.3.1.1.1. Deny the Genuineness of His Deity
3.5.3.1.1.2. Deny the Completeness of His Deity
3.5.3.1.1.3. Deny the Genuineness of His Humanity
3.5.3.1.1.4. Deny the Completeness of His Humanity
3.5.3.1.1.5. Divide His Person

3.5.3.1.1.6. Confuse His Natures
Fig. 4.1 Views of the Incarnation of Christ
PANGAL
AN
DOCETISTS EBIONITES GNOSTICISM ARIANS
PETSA: 1st century 2nd century 1st century 4th century
SARILI
NG TAO:
WALA – parang
tao lang
MAYROON MAYROON MAYROON
SARILI
NG
DIYOS:
MAYROON WALA –
ipanganak nina
Jose & Maria
WALA – sumanib si
Cristo kay Jesus
WALA – unag
likha ng Diyos
LABAN: Irenaeus,
Tertullian
Irenaeus, Origen Col, Tim, 1 Jo Nicea 325
PANGAL
AN
APPOLINARIA
NS
NESTORIANS EUTYCHIAN/MONOPHY
SITE
ORTHODOX
PETSA: 4th century 5th century 5th century 5th century
SARILI
NG TAO:
WALA – human
spirit was
replaced
MAYROON –
pero 2 pagkatao
WALA – halo-halo MAYROON – 2
sarili – 1
pagkataoSARILI
NG
DIYOS:
MAYROON
MAYROON -
pero 2 pagkatao
WALA – halo-halo
MAYROON – 2
sarili – 1
pagkatao
LABAN: Constantinople
681
Constantinople
681
Ephesus 431 Chalcedon 451
3.5.3.1.2. Here are some examples from Church History of problems
people have had in understanding the Incarnation:
3.5.3.1.3. Docetist Heresy. Docetists denied the reality of the body of
Jesus. They said it only seemed to be a human body. [Their name is derived from
the Greek word dokejw (dokeo), which means, “to seem.”] This statement stems
from their belief that all matter is evil. If matter is evil and Christ is pure then it
would be impossible for Christ to have a material (i.e. evil) body. Ignatius,
Irenaeus, and Tertullian opposed them in the 1st century.
3.5.3.1.4. Ebionite Heresy. Ebionites denied the true deity of Jesus
Christ. They agreed that he was a real man born of Joseph and Mary, but that he
was not God. This teaching came as a result of their desire to defend monotheism.
Irenaeus, Hippolytus, Origen, and Eusebius opposed this teaching.

3.5.3.1.5. Arian Heresy. Begun by Arius about AD 280, this teaching
holds that Jesus possessed full humanity but was the first creation of God—of
similar substance to God but not of
the same substance as God. The
Arians were opposed by Athanasius
and Ossius and were finally
condemned at the Council of Nicea
(AD 325). The Jehovah’s Witnesses
continue this belief today.
3.5.3.1.6. Appolinarian
Heresy. Begun by Appolinarius,
Bishop of Laodicea, in the 4th
century, the Appolinarians
defended the deity but denied the
true humanity of Jesus. They
claimed that the “Divine Logos”
(word) took the place of Jesus’
human spirit. The struggled with
trying to understand a perfect God
and a perfect man in one person.
The Council of Constantinople
condemned this teaching (AD 681).
3.5.3.1.7. Nestorian
Heresy. Nestorius, Bishop of Constantinople, in 5th century, objected to the Roman
Catholic teaching of Mary as “The Mother of God.” He ended up developing a theory
of Christ that really was two persons. It was something like the Holy Spirit
dwelling in two persons. The Council of Constantinople condemned this teaching
(AD 681).
3.5.3.1.8. Eutychian & Monophysite Heresy. 5th century. The Council
of Ephesus condemned this teaching (AD 431)
3.5.3.2. Orthodox View (see Fig. 4.2., sa tabi)
3.5.3.2.1. The Orthodox view was outlined at
the Council of Chalcedon (AD 451). Remember that this
doesn’t mean the doctrine was formed then. Rather that
the Council formally affirmed the Orthodox viewpoint in
light of all the other errors being circulated at the time.

3.5.4. Hypostatic Union (see Fig. 4.2., sa tabi)
3.5.4.1. Hypostasis (uJpostasi") means “substance” or “nature.”
Originally synonymous with the Latin word substantia, meaning “substance,” it
became a theological word referring to substance or essence of a person, particularly
one of the Persons in the Godhead. While the term can be applied to any member of
the Godhead, it is generally used to explain the fact that in Jesus Christ, there is
brought together, brought into “union,” the two “natures,” that of God and man,
without diminishing either and without mixing or confusing either.
3.5.4.2. DEF (Hypostatic Union)— “The existence in Jesus Christ of two
distinct natures in one person.”
3.5.4.3. KAHULUGAN (Hypostatic Union)— “ang pagkakaroon ni Hesu-
Kristo ng dalawang magkaibang kalikasan sa iisang persona o katauhan.”
3.5.5. Theanthropic Person
3.5.5.1. This refers to the same thing as the Hypostatic Union. It takes
two Greek words, yeov (Theos) = “God,” and anyropov (anthropos) = “man,” and
combines them in the one word Theanthropic = “the God-man”. Then it adds to it
the word “person” to indicate that these two natures exist in one Person.
3.5.5.2. DEF (Theanthropic Person) — “The one person of Jesus Christ
being both God and man.”
3.5.5.3. KAHULUGAN (Theanthropic Person) — “ay isang persona o
katauhan ni Kristo bilang Diyos at tao.”
3.5.5.4. Some Key Scripture Passages. There are many places in the
Bible where the truth of the Hypostatic Union / Theanthropic Person is seen.
Please carefully study the following:
3.5.5.4.1. CP (Theanthropic Person) Jo 1:1,2, 14—-“In the beginning
was the Word and the Word was with God and the Word was God. He was in the
beginning with God …. And the Word became flesh and dwelt among us, full of
grace and truth; we have beheld his glory, glory as of the only Son from the Father.”
3.5.5.4.2. Ro 1:2-5 — “… his Son, who as to his human nature was a
descendant of David, and who through the Spirit of holiness was declared with
power to be the Son of God ….”

3.5.5.4.3. Galatians 4:4-5 — “But when the time had fully come, God
sent his Son, born of a woman ….”
3.5.5.4.4. 1Ti 3:16 — “He appeared in a body, was vindicated by the
Spirit, was seen by angels, was preached among the nations, was believed on in the
world, was taken up in glory.”
3.5.5.4.5. He 2:14 — “Since the children have flesh and blood, he too
shared in their humanity ….”
3.5.5.4.6. 1Jo1:1-3 — “That which was from the beginning, which we
have heard, which we have seen with our eyes, which we have looked at and our
hands have touched—this we proclaim concerning the Word of life. The life
appeared; we have seen it and testify to it, and we proclaim to you the eternal life,
which was with the Father and has appeared to us. We proclaim to you what we
have seen and heard, so that you also may have fellowship with us. And our
fellowship is with the Father and with his Son, Jesus Christ.”
3.5.6. Kenosis
3.5.6.1. Definition. Kenosis comes from the Greek word ekenosen
(ekenosen) = “to empty,” which appears in Philippians 2 and describes the process
Christ went through as He prepared for life on earth.
3.5.6.2. CP Philippians 2:5-11—-“… Christ Jesus, who, though he
was in the form of God, did not count equality with God a thing to be grasped, but
emptied himself, taking the form of a servant, being born in the likeness of men.
And being found in human form he humbled himself and became obedient unto
death, even death on a cross. Therefore God has highly exalted him and bestowed
on him the name which is above every name, that at the name of Jesus every knee
should bow, in heaven and on the earth and under the earth, and every tongue
confess that Jesus Christ is Lord, to the glory of God the Father.”
3.5.6.3. The Key Question: Of What Did Christ Empty Himself?
“The ‘emptying’ of Christ was taking on an additional nature, a human nature with
limitation. His deity was never surrendered.”1
3.5.6.3.1. Form of Bond-servant
1 Paul Enns, The Moody Handbook of Theology (Chicago: Moody Press,
1989), p. 229.

3.5.6.3.2. made in the likeness of men
3.5.6.3.3. appearance of a man
3.5.6.3.4. humbled Himself to obedience to death on a cross
3.6. THE VIRGIN BIRTH
3.6.1. Introduction
3.6.1.1. How important is the virgin birth of Jesus Christ? Is it an
essential part of evangelical doctrine? Do you have to believe in the virgin birth in
order to be saved?
3.6.2. Prophecies of Old Testament
3.6.2.1. Prophecies of Birth in General
3.6.2.1.1. The Date of His birth is foretold in the following two passages
of Scripture:
3.6.2.1.1.1. Ge 49:10 — “The sceptre will not depart from
Judah, nor the ruler's staff from between his feet, until he comes to whom it belongs
and the obedience of the nations is his.”
3.6.2.1.1.2. Da 9:25 — “Know and understand this: From the
issuing of the decree to restore and rebuild Jerusalem until the Anointed One, the
ruler, comes, there will be seven ‘sevens,’ and sixty-two ‘sevens.’”
3.6.2.1.2. The Place of His birth is clearly stated in the following verse,
which is further supported by the story of King Herod and the Magi.
3.6.2.1.2.1. Micah 5:2 — “But you, Bethlehem Ephrathah,
though you are small among the clans of Judah, out of you will come for me one who
will be ruler over Israel, whose origins are from of old, from ancient times.”
3.6.2.1.3. The Supernatural Character of His birth. Jesus was to be
born of a virgin. See 4.6.2.2.1, below, for a further discussion of this verse.
3.6.2.1.3.1. Isaiah 7:14 — “Therefore the Lord himself will give
you a sign: The virgin will be with child and will give birth to a son, and will call
him Immanuel.”
3.6.2.1.4. His Generation as Eternal Son was discussed previously (see
4.2.2.4.2, above). Suffice it to say, the day in which Christ was begotten was not the

same as the day of His birth in Bethlehem. Rather it was the day in which the
decree of God was made—in eternity before the foundation of the earth.
3.6.2.1.4.1. Ps 2:7 — “I will proclaim the decree of the LORD:
He said to me, "You are my Son; today I have become your Father.”
3.6.2.2. Prophecies of Virgin Birth
3.6.2.2.1. The key verse dealing with the prophecy of the Virgin Birth
is Isaiah 7:14. Here is an explanation of the verse and how it helps us understand
the Virgin Birth of Jesus Christ.
3.6.2.2.2. Isaiah 7:14 — “Therefore the Lord himself will give you a
sign: The virgin will be with child and will give birth to a son, and will call him
Immanuel.”
3.6.2.2.3. Setting of the verse. Ahaz is a wicked king. He has
repeatedly done evil in the sight of God (sacrificed his son in the fire, followed the
detestable ways of the nations the LORD had driven out before the Israelites,
offered sacrifices and burned incense at the high places, on the hilltops and under
every spreading tree).
3.6.2.2.4. The prophet Isaiah has been sent by God to Ahaz the King of
Judah to deliver a message to the king. The king is seeking some encouragement
concerning a coming battle with a coalition army of Aram and Israel. Isaiah comes
from God offering to Ahaz the opportunity of asking God for a sign. Great latitude
is given; for he says the sign can be “deep as Sheol or high as heaven” (Isaiah 7:11).
But Ahaz in really not interested in obligating himself to any revelation that might
come from God and so declines the offer. It is upon this rejection of Isaiah’s
suggestion that the prophecy of 7:14 is given.
3.6.2.2.5. God is saying that Ahaz will not be able to save Israel—only
God can do that. And God will not do it in any normal way. Rather He will use a
young, unmarried, virgin to bring hope to Israel. Ahaz eventually sold some of the
Temple furnishings to buy help from Assyria. In the end he was not even honoured
with burial among the kings of Israel.
3.6.2.2.6. The Point. The point in this context is that Ahaz had great
latitude in asking for a sign, but because of his refusal God Himself will perform a
sign that will be far greater than anything Ahaz could imagine. That fact sets the
direction for the understanding of the word ALMAH.

3.6.2.2.7. Meaning of ALMAH (“virgin”). There has been much debate
over the possible meaning of the Hebrew word ALMAH which is translated “virgin.”
While it must be recognised that the word ALMAH as a Hebrew word by itself does
not necessarily mean virgin I think that the context of its usage in Isaiah, as well as
in the Old Testament, is conclusive.
3.6.2.2.8. The Problem. The primary problem is not just the problem of
Ahaz. It is the same problem that men and women face today. IF this Jesus is
really God who became incarnated into this world by the means of a miraculous
conception and a virgin birth, then He must be God and it is our responsibility to
bring our lives into conformity with his will. But if I do not want to face that
question, then I certainly do not want to accept the truth of the virgin birth.
3.6.3. Statements of New Testament
3.6.3.1. As proclaimed to Mary (see Lk 1:26-38)
3.6.3.1.1. The Time. Divine sovereignty has determined this time as
indicated in Galatians 4:4. However, the “sixth month” of Elisabeth’s pregnancy
with the child who will be known s John the Baptist is also a part of God’s
confirmation to Mary of the fact that he is supernaturally moving to bring Israel her
Messiah.
3.6.3.1.2. The Person. This passage reveals many things concerning
the character of this young woman named Mary. But her statement, “be it done to
me according to your word” (v. 38), reveals a tremendous faith in God. It is
profitable to think about everything that might be involved in the “willingness.”
Would she be stoned to death for becoming pregnant out of wedlock? That was the
Law of Moses, given by God! Would she lose Joseph whom, we must assume, she
sincerely loved as her husband-to-be? Undoubtedly. How would she handle the
opinions and cutting comments of all her friends and neighbours? She knew that
this was not the way to “win friends and influence people,” or to become the year’s
most popular person. How would we have responded if the angel had suggested this
to us?
3.6.3.1.3. The Means. This precise means by which Mary is to become
pregnant is clearly declared by the angel (vv. 34-35). This statement alone should
prove the reality of the virgin birth. How do you hold to inspiration and literal
interpretation and decide in favour of any other interpretation?
3.6.3.1.4. The Titles given to the Son. The titles promised concerning
her Son in this passage substantiate the fact of the virgin birth. Consider the
following:

3.6.3.1.4.1. Jesus / ”The LORD saves” — v. 31
3.6.3.1.4.2. Son of the highest — v. 32
3.6.3.1.4.3. Holy One — v. 35
3.6.3.1.4.4. The Son of God — v. 35
3.6.3.1.5. All of these names are declarations that this One who is
about to be born of the virgin, Mary, is the long-awaited Messiah and he will be
born the God-Man, not just a man born of a woman by natural conception.
3.6.3.2. As Explained to Joseph (see Mt 1:18-25)
3.6.3.2.1. The Discovery. Shortly after the time of the miraculous
conception of Jesus, May leaves to visit her cousin Elisabeth and is there for at least
four (4) months. When she comes back and meets Joseph, he is devastated. His
promised bride, whom he has assumed to be a chaste woman–a virgin–is obviously
pregnant, and not with his child.
3.6.3.2.1.1. Mt 1:18 — “This is how the birth of Jesus Christ
came about: His mother Mary was pledged to be married to Joseph, but before they
came together, she was found to be with child through the Holy Spirit.”
3.6.3.2.2. The Dilemma. What will Joseph do? What can he do? He
has two options:
3.6.3.2.2.1.1. He could take here before the leaders, accuse her of
adultery in the betrothal period, and have her stoned to death, OR
3.6.3.2.2.1.2. He could give her a private letter of divorce and
send her away.
3.6.3.2.2.2. These were his only two options according to the
Law. And Joseph was a “righteous man” (v. 19). Joseph must have agonised over
the situation and the decision, but decided to choose the kindest option open to him-
—divorce her quietly.
3.6.3.2.2.3. Mt 1:19 — “Because Joseph her husband was a
righteous man and did not want to expose her to public disgrace, he had in mind to
divorce her quietly.”
3.6.3.2.3. The Explanation.

3.6.3.2.3.1. To Joseph. Before Joseph could take action,
however, an angel of the Lord appeared to him.2 He came with an amazing
announcement, but this word from God confirmed the reality of the virgin birth.
That which was conceived in Mary was not of any man, but it was “of the Holy
Spirit.” How do you understand that with anything other than the virgin birth, and
all that it signifies?
3.6.3.2.3.1.1. Mt 1:20-21 — “But after he had considered this, an
angel of the Lord appeared to him in a dream and said, ‘Joseph son of David, do not
be afraid to take Mary home as your wife, because what is conceived in her is from
the Holy Spirit. She will give birth to a son, and you are to give him the name Jesus,
because he will save his people from their sins.’”
3.6.3.2.3.2. To All Men. This verse is not only Mt’s explanation
for all men, but it is also the concluding argument to the question: “Immanuel,” or
“God with us,” allows for no other explanation!
3.6.3.2.3.2.1. Mt 1:22-23 — “All this took place to fulfil what the
Lord had said through the prophet: ‘The virgin will be with child and will give birth
to a son, and they will call him Immanuel’— which means, ‘God with us.’”
3.6.3.3. As Declared by Paul
3.6.3.3.1. Galatians 4:4 — “But when the time had fully come, God sent
his Son, born of a woman, born under law ….”
3.6.3.3.2. Of course this does not lead us to the truth of the virgin
birth. However, notice that the verse tells us the Son of God was born of a woman—
no mention is made of a man. While it does not prove the virgin birth it certainly
allows for it.
3.6.4. The Theological Meaning of the Virgin Birth
3.6.4.1. Salvation is Supernatural. Salvation is not something that
humans can accomplish on their own. In fact, humanity is helpless to even begin
2 Given our discussion concerning the “angel of the LORD” statements in the
Old Testament and their relationship to Jesus, in 4.2.3, above, we should make note
of that fact that this passage says, “…an angel of the Lord appeared ….” This is
because the Angel of the Lord is at this time a four-month old fetus in Mary’s womb
and therefore would not be able to talk to Joseph.

the process. “Not only is man unable to secure his own salvation, but he could not
even introduce a Saviour into human society.”3
3.6.4.2. Salvation is a Gift of Grace. God chose someone who was, as
Erickson puts it, “incapable of having a child.”4 Mary was just an unmarried child
herself who, even though she possessed remarkable faith, was still in no real
position to have a child.
3.6.4.3. Jesus is Unique. The virgin birth, in a way nothing else could,
singled Jesus out as a very special man in the world—someone upon whom God had
placed special attention.
3.6.4.4. God is Sovereign over nature. The virgin birth was a miracle,
and as such, was another opportunity for God to show His power and authority over
nature.
3.7. ANG PAGKAMATAY NI JESUCRISTO / DEATH OF CHRIST
3.7.1. Later we will examine the passion of Christ. While both the Death of
Christ and the Passion of Christ refer to the same basic event they are divided to
indicate the following: Under the Person of Christ we look particularly at His
nature. What kind of a person was He? Therefore, here we look at His death to see
how that affects our understanding of His Person. On the other hand we look at the
Passion of Christ under the Work of Christ to see the significance of the death as it
relates to humanity. What was accomplished in that death for us?
3.7.2. Reality of the Death
3.7.2.1. Who Died? Some false views concerning the Person of Jesus
Christ we examined above hold that Jesus was either not fully God or not fully
human. If it was not the Theanthropic Person who died on the cross then the work
of Christ is diminished.
3.7.2.2. Did He die? One of the views concerning the resurrection is that
Jesus only “swooned” or fainted on the cross, and then when He was put into the
tomb, the coldness of the tomb revived Him. However, not only could Christ not
3 Erickson, Christian Theology, pp. 757.
4 Ibid.

have survived the beating and crucifixion, if He were to have been revived how
could such a beaten and broken man made such an impression as the risen Lord?
3.7.3. Why did He die?
3.7.3.1. As seen by the Jews. The Jewish leaders believed that if they
put Him to death they would finally prove that error of His claims. He claimed to
be the Messiah, but He did not say the things they thought He should say, nor did
He do the things they expected Him to do. Further, He claimed to be God. This
they considered to be blasphemy. Therefore, they were determined to put Him to
death to prove Him wrong.
3.7.3.2. As seen by the Romans. Jesus was executed because He was a
criminal.
3.7.3.2.1. In the eyes of Pilate. Pilate concluded Jesus was not guilty of
any crime the merited His death, but found himself caught on the horns of a
dilemma. To the extent he had any ethical principles he knew it was wrong to put
Christ to death. However, he was having enough problems trying to govern the
rebellious Jews and he did not need a report going to Caesar questioning his rule,
so he “washed his hands,” and ordered the crucifixion.
3.7.3.2.2. In the eyes of the soldiers. The Roman soldiers were just
carrying out orders. They had been trained to believe that life was expendable.
Please Caesar and you will probably live. Displease Caesar and you will
undoubtedly die. So, it is better to not let this business of putting someone to death
bother you and just carry out your job.
3.7.3.3. As seen by God. The purpose of the death of Christ seen from
God’s viewpoint is the consideration of His work and will be discussed later.
3.7.4. When did He die?
3.7.4.1. Not when the Romans crucified Him. At first it might be argued
that of course He died because the Romans crucified Him. However, Roman
crucifixion normally took about 36 hours before the person finally died. After about
6 hours, the Jews decided they did not want the bodies on the crosses for the coming
Sabbath Day so the soldiers came to break the legs of those hanging on the crosses,
thus hastening their death. However, when they came to Jesus they discovered
that He was already dead. After that, they pierced His side with a spear, not to
cause death, but to prove death. Therefore, technically, the crucifixion did not
cause His death.

3.7.4.2. When He dismissed His spirit. A harmonisation of the death
accounts of Matthew, Luke, and John reveals the following sequence:
3.7.4.2.1. “Then Jesus therefore on receiving the wine cried out again
in a loud voice, ‘It is finished.’ And He bowed His head, and said, ‘Father, into Thy
hands I commit my spirit.’ And having said these things, He yielded up His spirit.”
3.7.4.3. But if that is a true account of how Jesus died, then can it be
said that He was “put to death for our sins”? The answer to that question is seen in
the answer to the following:
3.7.5. What is meant by “Death”?
3.7.5.1. Death is separation. But there are three (3) different “deaths”
spoken of in the Bible, as follows:
3.7.5.2. Spiritual Death is the separation of the person from God.
3.7.5.3. Physical Death is the separation of the spirit/soul from the body.
3.7.5.4. Eternal Death is the eternal separation of the person from God.
3.7.5.5. Jesus Christ was put to death—spiritual death—by the Father
during the three (3) hours from 12:00 - 3:00 PM when the sin of the world was
placed upon Him. The separation of this spiritual death is seen in His statement,
“My God, My God, why have you forsaken me?” (Mt 27:46) When “he who knew no
sin became sin” for us, God could not stand to look upon that sin and so Christ was
truly separated from God the Father in spiritual death.
3.7.5.6. Then that work was finished (“It is finished”). After that, He
directly dismissed His spirit, and when His spirit left the body physical death took
place.
3.7.5.7. But what about Eternal Death? How does this verse apply?
3.7.5.7.1. He 5:7 — “During the days of Jesus' life on earth, he offered
up prayers and petitions with loud cries and tears to the one who could save him
from death, and he was heard because of his reverent submission.”
3.8. ANG PAGKABUHAY NA MULI NI JESUCRISTO
3.8.1. Ang mga Pakita ng pagkabuhay na muli
3.8.1.1. The Bible records several appearances of Jesus Christ after His
death. If the Bible is true, these “appearances” give strong proof for the reality of

the resurrection. If they are not true and Christ did not rise from the dead, then, as
Paul says, “We are still in our sins.” The following shows the strength of the
Biblical proof for the resurrection:
3.8.1.2. Nakita ng mga guardia na nagpagulong ang Anghel ng bato sa
nitso at natakot sila. This undoubtedly revealed and empty grave.
3.8.1.2.1. Mt 28:2-4 — “There was a violent earthquake, for an angel of
the Lord came down from heaven and, going to the tomb, rolled back the stone and
sat on it. His appearance was like lightning, and his clothes were white as snow.
The guards were so afraid of him that they shook and became like dead men.”
3.8.1.3. Napakita si Cristo sa Mary Magdalene.
3.8.1.3.1. Jo 20:11-17 — “… but Mary stood outside the tomb crying …
she turned round and saw Jesus standing there, but she did not realise that it was
Jesus …. Jesus said to her, ‘Mary.’ She turned towards him and cried out in
Aramaic, ‘Rabboni!’ (which means Teacher). Jesus said, ‘… I have not yet returned to
the Father. Go instead to my brothers and tell them, “I am returning to my Father
and your Father, to my God and your God.”’”
3.8.1.4. Napakita si Cristo sa mga ibang babae.
3.8.1.4.1. Mt 29:9-10 — “Suddenly Jesus met them. ‘Greetings,’ he said.
They came to him, clasped his feet and worshipped him. Then Jesus said to them,
‘Do not be afraid. Go and tell my brothers to go to Galilee; there they will see me.’”
3.8.1.5. Napakita si Cristo kay Pedro.
3.8.1.5.1. Lk 24:34 — “… and saying, ‘It is true! The Lord has risen and
has appeared to Simon.’”
3.8.1.5.2. 1Co 15:5 — “and that he appeared to Peter ….”
3.8.1.6. Napakita si Cristo nasa daan patungo sa Emmaus.
3.8.1.6.1. Mk 16:12-13 — “Afterwards Jesus appeared in a different
form to two of them while they were walking in the country. These returned and
reported it to the rest; but they did not believe them either.”
3.8.1.6.2. Lk 24:13-35 — “Now that same day two of them were going
to a village called Emmaus …. As they talked and discussed these things with each
other, Jesus himself came up and walked along with them; but they were kept from

recognising him. …. As they approached the village to which they were going, Jesus
acted as if he were going further. But they urged him strongly, ‘Stay with us…’ So
he went in to stay with them. When he was at the table with them, he took bread,
gave thanks, broke it and began to give it to them. Then their eyes were opened and
they recognised him, and he disappeared from their sight.”
3.8.1.7. Napakita si Cristo sa labing-isang alagad.
3.8.1.7.1. Mk 16:14 — “Later Jesus appeared to the Eleven as they
were eating ….”
3.8.1.8. Napakita si Cristo sa 500 tao.
3.8.1.8.1. 1Co 15:6 — “After that, he appeared to more than five
hundred of the brothers at the same time ….”
3.8.1.9. Napakita si Cristo sa kaniyang kapatid, Santiago, at sa mga
ibang apostol.
3.8.1.9.1. 1Co 15:7 —“Then he appeared to James ….”
3.8.1.10. Napakita si Cristo kay Stephan.
3.8.1.10.1. Ac 7:55-56 — “But Stephen, full of the Holy Spirit,
looked up to heaven and saw … Jesus standing at the right hand of God.”
3.8.1.11. Napakita si Cristo kay Apostol Paulo sa daan sa Damascus.
3.8.1.11.1. Ac 9:3-6 — “As he neared Damascus on his journey,
suddenly a light from heaven flashed around him. He fell to the ground and heard a
voice say to him, ‘Saul, Saul, why do you persecute me?’ ‘Who are you, Lord?’ Saul
asked. ‘I am Jesus, whom you are persecuting,’ he replied.”
3.8.2. A Question of Cause and Effect
3.8.2.1. There are certain things that are hard to explain apart from the
resurrection of Jesus Christ. Halimbawa:
3.8.2.2. The Empty Tomb. Kung walang pagkabuhay na muli ni
Jesucristo, bakit walang patay sa nitso? Even the unbelieving guards, Pilate, and
the Jewish leaders believed the tomb was empty. The Jewish explanation that the
disciples “stole the body” is more difficult to believe than the possibility of the
resurrection. The cause must have been the resurrection.

3.8.2.3. The Day of Pentecost. There is no other valid argument for the
events that happened on the day of Pentecost other than the reality of the
resurrection and ascension of Jesus Christ.
3.8.2.4. The Changed Disciples. The difference in the disciples before
and after he resurrection demands a resurrection. Eleven out of the twelve
disciples were killed for their faith. People don’t die for something they know is a
lie.
3.8.2.5. The Change in the Day of Worship. Nagsimulang pagsamba ang
mga alagad sa linggo, kaysa sa Sabado. Bakit? Wala ibang explanation kung bakit
except that Jesus rose on the first day of the week and the disciples began
worshipping then to celebrate the resurrection.
3.8.3. The Importance of the Resurrection
3.8.3.1. The Proof of His Person. The resurrection proves who Christ is.
3.8.3.1.1. Ro 1:4 — “and who through the Spirit of holiness was
declared with power to be the Son of God, by his resurrection from the dead: Jesus
Christ our Lord.”
3.8.3.2. The Proof of His Work. The resurrection is the proof of God’s
acceptance of the work of Jesus Christ. The death of Christ on the cross made
Justification possible. Justification is a work of God. It is a declaration of our
righteousness. But, if God had not accepted the work of Chris as the basis of our
justification, then no resurrection would have very clear proof of that fact.
3.8.3.2.1. Ro 4:25 — “He was delivered over to death for our sins and
was raised to life for our justification.”
3.8.3.3. The Proof of the Gospel
3.8.3.3.1. 1Co 15:1-5,14 — “For what I received I passed on to you as of
first importance: that Christ died for our sins according to the Scriptures, that he
was buried, that he was raised on the third day according to the Scriptures, and that
he appeared to Peter, and then to the Twelve …. And if Christ has not been raised,
our preaching is useless and so is your faith.”
3.8.3.4. The Hope of the Christian
3.8.3.4.1. 1Co 15:13-19 — “… if Christ has not been raised, your faith is
futile; you are still in your sins. Then those also who have fallen asleep in Christ are

lost. If only for this life we have hope in Christ, we are to be pitied more than all
men.”
3.9. CHRIST IN PHILIPPINE CONTEXT
3.9.1. The Universal and the Particular Christ. Jesus Christ is Universal.
That is, he is equally accessible to all people regardless of nation, people, tribe, or
language. However, in some ways, Jesus Christ is also particular. That is, every
culture has its own view of who Jesus is—they understand Him based on certain
characteristics that are important to their cultures. Halimbawa, Tingnin ninyo sa
mga larawan ni Jesus sa buong mundo. Nasa Canada, si Jesus ay maputi. Pero,
nasa Africa, si Jesus ay maitim. What is Jesus like in the minds of the Filipinos?
3.9.2. The Spanish Christ
3.9.2.1. A look at the Filipino Christ necessitates a look at the Spanish
Christ that was transported to the Philippines and Latin America during the
sixteenth century. There are three aspects to the Spanish faith that was popular
then:
3.9.2.1.1. Sense of Tragedy;
3.9.2.1.2. Fear of Death;
3.9.2.1.3. Tendency to dwell on the wounds and agony of Christ.
3.9.2.2. Christ as Corpse (Ang Patay Cristo) was very popular because it
agreed with people’s sense that life was tragic. Don Miguel de Unamuno had this to
say: “This Christ … does not rise again …. This Corpse Christ … is not the Word
which became incarnate in livable flesh …. This Spanish Christ who has never lived
… lies horizontal and stretched out like a plain, without soul and without hope.”5 In
addition, Christ as Corpse encouraged the Spaniards to preserve their life as it is
and not to introduce any changes into it.
3.9.2.3. The Docetic Christ (Ang Parang Tao Cristo) was another aspect
of Spanish Christianity that affected the Philippines. Here Christ is not seen as
being human and therefore His life really has little influence upon our lives. Thus,
there developed a “split-level Christianity,” one that has a sharp distinction
between religious and secular life.
5 Don Miguel de Unamuno, El Cristo Yacente de Santa Clara de Palencia,
quoted in Douglas J. Elwood and Patricia Ling Magdamo, Christ in Philippine
Context (Quezon City: New Day Publishers, 1971), p. 3.

3.9.2.4. The Latin American Christ is not at all the Christ of the
Gospels. Rather He is represented in many different ways: “the Lord of Miracles,”
“the Lord of the Sepulchre,” and “the Lord of the Earthquakes.” As such He has no
real significance or influence on the lives of the common tao. According to one
study, “the Catholicism of the masses in Latin American countries has had very
little effect on society and has been unrelated to the problems of life.”6
3.9.3. The Filipino Christ
3.9.3.1. The Filipino Christ is very similar to the Spanish and Latin
America Christs in that he commonly appears in two forms: Santo Niño (Holy
Child) and Santo Entierro (Christ Interred). The parts of His life that do not deal
with His birth or His death are ignored.
3.9.3.2. Santo Niño always remains a child. However, the Bible tells us
that Jesus was more than just a child—He was a powerful teacher who lived a
sinless life, struggled with the same temptations we struggle with, and moving
purposefully toward His death on the cross so that He might save humanity from
their sins.
3.9.3.3. Santo Entierro always remains dead—He never comes to life
again. Studies have shown that Christian Filipinos attach great significance to the
suffering and death of Christ over that of His life and teaching. However, the Bible
tells us that Christ was more than just a patay——He was a powerful teacher who
lived a sinless life, struggled with the same temptations we struggle with, and
moving purposefully toward His death on the cross so that He might save humanity
from their sins.
3.9.3.4. Influence of Traditional Religion. Of course Filipinos are not
just imitators of the Spanish. Some Filipino traditional beliefs have also shaped
their view of Christ. One of these traditional beliefs relates to the Filipino view of
death and the afterlife—a strong dread of death was a central part of their belief
system. “Considerable devotion was extended to the dead in order to avoid any
harm they might, if displeased, inflict upon the living.”7 In addition to that, the
idea of the Suffering Christ would provide hope for the masa as they lived under the
oppression of the Spanish during that time.
6 Elwood and Magdamo, Christ in Philippine Context, p. 4.

3.9.3.5. Humanity of Christ is Slighted in the Filipino view, which
means that His life and teachings have had little influence over His devotees.
“Their exclusive interest in Christ’s meaning for death and immortality has lead
them to ignore the One who by the lake-side told men how to live. Because …
Christ has not been associated with life and living problems, people in general have
not come to face to face with the tremendous Leader who was conscious that He had
come into the world to be the Lord of life. It has thus come about that the most
impressive aspects of His teaching have never been made a rule of life nor the most
impressive aspects of His conduct become an inspiration for living. His words,
‘Follow me,’ have been utterly meaningless.”8
3.9.3.6. Christianity on Two Levels is the problem that results when a
person believes two opposite things at the same time. Halimbawa: Saying you are
a Christian but not following the teachings of Christ in your life. The answer of
course is to become a follower of Christ by removing the areas of your life that are in
rebellion against God and taking on the characteristics of the life that Jesus Christ
lived while on the earth.
3.9.3.7. Types of Christianity. According to Elwood and Magdamo, there
are two types of Christianity in the Philippines—that of the masses and that of the
intellectuals. The Christianity of the masses stresses the observance of religious
rituals. The Christianity of the Intellectuals stresses a return to real Christianity.
The problem is this: People see a distinction between being educated and being
pious—”the educated tend to equate piety with Quiapo ritualism, and the pious tend
to associate Christian doctrine with unintelligible pronouncements.”9
3.9.4. The Other Christ
3.9.4.1. Not all Filipinos, of course, see Christ in this way. Many others
attest to a Christ who is closer to what the New Testament tells us about Him.
3.9.4.2. The Christ who is Jesus. Some Filipino writers focussed on the
humanity of Jesus (as opposed to the Docetistic tendencies of the Spanish ideas).
Halimbawa: Dr. Jose Rizal admired Christ as the man—”For me, Christ-man is
greater that Christ-God.”
8 John Mackay, The Other Spanish Christ (New York: Macmillan & Co.,
1933), p. 112, quoted in Elwood and Magdamo, Christ in Philippine Context, p. 9.

3.9.4.3. The Face-Saving Christ, as identified by Fr. Ruben Villote, is
created in the likeness of the Filipino—He is does not like controversy and avoids
conflict. However, as Villote points out, this Christ is not the same Christ as
represented in the Gospels. The Christ of the Gospels did not smooth over
problems. In fact, as Villote says, He “is a very disturbing man” because
everywhere He went people were confronted with their need to reject their own
sinful lives and embrace the Kingdom of God—priests, Pharisees, Sadducees,
common tao, atbp.
3.9.5. The Result
3.9.5.1. So what do we do? How do we attempt to introduce the Christ of
the Bible to the Filipino? What do we need to emphasise?
3.9.5.1.1. Jesus is not only a baby nor is He just a dead body. He also
lived a life of sinless perfection on earth so that He might save us from our sins.
Jesus can relate to our everyday lives because He was tempted in every way we are
but is without sin.
3.9.5.1.2. Jesus is more than a wonderful man who sacrificed Himself
for us. He is also fully God and as such needs to be worshipped as God.
3.9.5.1.3. Jesus is not only the awesome God who is far greater than
anything we can ever dream to be. He is also fully human and as such His life
needs to be examined for ways in which He can relate to us as human beings.
3.9.5.1.4. Jesus commands us to Follow Him. We need to examine His
Word—the Bible—and do all we can to follow Him. This means that we must give
up our hard-hearted focus on ourselves and seek to do His will. We do this by
putting off the old man, changing our minds, and putting on new man. The result is
a changed life that truly reflects the way God wants us to live (Ephesians 4:17-32).

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